Absolutely! That is precisely the reason we are having this discussion - to discuss his latest guidance.From_Alamut wrote: I just wanted to mention this is that Our beloved Imam(khudavan) of the time is the Holy and only Divine Authority, He can do anything He wants, I mean Islam is only His, since He is the direct descending of Prophet Mohammad(Peace be upon him and his family).
AIGLEMONT 13 DEC. 2008 HYDAYAT
Below is a summary of the Farman delivered on 13th Dec. It is just to give an indication of the content. It is highly recommended that the entire Farman be read and studied by everyone. It is available from the Mukhi/Kamadias in JKs.
“I have dedicated my life to the upliftment and progress of the Ismailis all over the world” [1]
Shia Imami Ismaili Namaz
Historic co-existence between Namaz and Du'a, concept of private prayer and personal search, relationship of faith with life.
Imam of the time recognize a variety of prayers; Tasbihs, Baitul Khayal, Qaseedas, Ginans, which are the way of submission of divine and protection against materialism of secular life and challenges of daily life.
Formal uniform text of Shia Imami Ismaili Namaz will be available next year, which MHI will have approved.
This will be aligned with most forms of Namaz historically practiced in the Jamat and many other schools of Islam and this will reflect the centrality of the hereditary Imamat in our Tariqah.
It will also affirm the principles of each individual's personal search as guided by Imam of the time, and commitment to common humanity notion.
Inter-relationship with other Muslims
Inter-relationship with other Muslim interpretations of faith, different traditions converges, diverse form of devotional experience in our Tariqah.
The work has been done by IIS and ITREB and is under finalization; will be available next year.
Quality of Life (QoL)
Din and Duniya are not separate. QoL of the Jamat to be enhanced.
Significant progress Jamat has made during last 50 years; The Quality of Life (QoL) of the Jamat is not what it should be at many places.
The problems and issues in the Jamat today to be put forward by the leadership so that resources can be mobilized to resolve those issues.
To test and evaluate possible solutions, 50 different projects has been proposed which includes:
o Linking Farmers with Global Markets
o Multi-generation housing communities
o Home based social care in urban and rural settings
o Social and day program for elder Murids
o Skills training and employment support
o Financial services, e.g., saving schemes, education loans, health insurance, pension etc.
GJ QoL Fund has been created for this purpose.
Jamat QoL Resource Centre is being established which will be based in Aiglemont; hence a direct overview of the performance by the MHI.
Constitutional & Organizational Change
Councils at local level will be the collective focus on all aspects of QoL in an integrated way.
No need to access individual boards like Health Board, Education Board etc [sort of one-window operation in my understanding]
Organizational implication of this change will reflect in next cycle of institutional appointments and adjustments in the Constitution.
Secondary Religious Education
Secondary Religious Education Curriculum
Understanding of the practices of our faith.
It’s incorporation into secondary education curriculum; under preparation at IIS.
Will be approved by MHI
Early Childhood Development (ECD)
ECD Centres and Programs
Neuroscience and importance of ECD
The role of spiritual daughters for this goal and the contribution which they can make in this respect
Muslim Value System
Bridge relations with Muslim Communities but should not mix 'Politics and Din'
Abuse of Freedom is misuse of freedom
No compromises in our Value System
Limitless freedom in social relations, use of drugs; all have adverse effects on QoL
Build bridges but never at the cost of our value system or our identity.
This is the compromise which we'll not make.
GJ Nazrana (Material & TK)
Nazrana offered by the Jamat on GJ acknowledged with lots of prayers and returned by MHI totally for the benefit of the Jamat worldwide
MHI has said to certain Jamat in the past to 'Prepare yourself' and Jamat responded quizzically, and the message was to 'enhance our capacities to compete in the changing environment'.
Importance and significance of TKN in our traditions and history, in Quran and Hadith.
Massive Impact of Nazrana (esp. TKN) on our capacities ahead.
Titles for Murid in acknowledgement of their services during last 50 years of the Imamat; and also those for 2007/8 will not be neglected.
Utilization of GJ Nazrana:
o QoL initiatives
o JKs and Ismaili Centre around the world
o History and Culture and reasons as to why and what these can contribute to create better understanding of the principles of Islam to the western world.
o ECD o Health Care o Rural Development
Nikkah
Uniform text of Nikkah, which will also reflect these principles.
Will be made available to the Jamat soon; approved by MHI.
Role of Civil Society
Role of Civil Society for Jamat in Conflict situations and those with incompetent government.
Human governance can't be written in one page.
How civil society can play a role for the development.
Next decade of AKU, UCA, Academies, Hospitals, and financial institutions will show a growing development of civil society.
Chirag Roshan
A ceremony performed by the Jamat under the tradition of Pir Nasir Khusro (Afghanistan, Northern Pakistan and Central Asia).
Uniform text to practice the ceremony will be made available to the Jamat.
Ambitious for the Jamat
Ambitious for you (the Jamat), just as Father and Mother are ambitious about their children.
Future of the Jamat, where Jamat will be in next 10, 15, 20 years.
“I have had nothing else of real significance in my life other than serving the Jamat”"“
[1] Inaugural Ceremony 11th July 2007
“I have dedicated my life to the upliftment and progress of the Ismailis all over the world” [1]
Shia Imami Ismaili Namaz
Historic co-existence between Namaz and Du'a, concept of private prayer and personal search, relationship of faith with life.
Imam of the time recognize a variety of prayers; Tasbihs, Baitul Khayal, Qaseedas, Ginans, which are the way of submission of divine and protection against materialism of secular life and challenges of daily life.
Formal uniform text of Shia Imami Ismaili Namaz will be available next year, which MHI will have approved.
This will be aligned with most forms of Namaz historically practiced in the Jamat and many other schools of Islam and this will reflect the centrality of the hereditary Imamat in our Tariqah.
It will also affirm the principles of each individual's personal search as guided by Imam of the time, and commitment to common humanity notion.
Inter-relationship with other Muslims
Inter-relationship with other Muslim interpretations of faith, different traditions converges, diverse form of devotional experience in our Tariqah.
The work has been done by IIS and ITREB and is under finalization; will be available next year.
Quality of Life (QoL)
Din and Duniya are not separate. QoL of the Jamat to be enhanced.
Significant progress Jamat has made during last 50 years; The Quality of Life (QoL) of the Jamat is not what it should be at many places.
The problems and issues in the Jamat today to be put forward by the leadership so that resources can be mobilized to resolve those issues.
To test and evaluate possible solutions, 50 different projects has been proposed which includes:
o Linking Farmers with Global Markets
o Multi-generation housing communities
o Home based social care in urban and rural settings
o Social and day program for elder Murids
o Skills training and employment support
o Financial services, e.g., saving schemes, education loans, health insurance, pension etc.
GJ QoL Fund has been created for this purpose.
Jamat QoL Resource Centre is being established which will be based in Aiglemont; hence a direct overview of the performance by the MHI.
Constitutional & Organizational Change
Councils at local level will be the collective focus on all aspects of QoL in an integrated way.
No need to access individual boards like Health Board, Education Board etc [sort of one-window operation in my understanding]
Organizational implication of this change will reflect in next cycle of institutional appointments and adjustments in the Constitution.
Secondary Religious Education
Secondary Religious Education Curriculum
Understanding of the practices of our faith.
It’s incorporation into secondary education curriculum; under preparation at IIS.
Will be approved by MHI
Early Childhood Development (ECD)
ECD Centres and Programs
Neuroscience and importance of ECD
The role of spiritual daughters for this goal and the contribution which they can make in this respect
Muslim Value System
Bridge relations with Muslim Communities but should not mix 'Politics and Din'
Abuse of Freedom is misuse of freedom
No compromises in our Value System
Limitless freedom in social relations, use of drugs; all have adverse effects on QoL
Build bridges but never at the cost of our value system or our identity.
This is the compromise which we'll not make.
GJ Nazrana (Material & TK)
Nazrana offered by the Jamat on GJ acknowledged with lots of prayers and returned by MHI totally for the benefit of the Jamat worldwide
MHI has said to certain Jamat in the past to 'Prepare yourself' and Jamat responded quizzically, and the message was to 'enhance our capacities to compete in the changing environment'.
Importance and significance of TKN in our traditions and history, in Quran and Hadith.
Massive Impact of Nazrana (esp. TKN) on our capacities ahead.
Titles for Murid in acknowledgement of their services during last 50 years of the Imamat; and also those for 2007/8 will not be neglected.
Utilization of GJ Nazrana:
o QoL initiatives
o JKs and Ismaili Centre around the world
o History and Culture and reasons as to why and what these can contribute to create better understanding of the principles of Islam to the western world.
o ECD o Health Care o Rural Development
Nikkah
Uniform text of Nikkah, which will also reflect these principles.
Will be made available to the Jamat soon; approved by MHI.
Role of Civil Society
Role of Civil Society for Jamat in Conflict situations and those with incompetent government.
Human governance can't be written in one page.
How civil society can play a role for the development.
Next decade of AKU, UCA, Academies, Hospitals, and financial institutions will show a growing development of civil society.
Chirag Roshan
A ceremony performed by the Jamat under the tradition of Pir Nasir Khusro (Afghanistan, Northern Pakistan and Central Asia).
Uniform text to practice the ceremony will be made available to the Jamat.
Ambitious for the Jamat
Ambitious for you (the Jamat), just as Father and Mother are ambitious about their children.
Future of the Jamat, where Jamat will be in next 10, 15, 20 years.
“I have had nothing else of real significance in my life other than serving the Jamat”"“
[1] Inaugural Ceremony 11th July 2007
-
SaminaNurali
- Posts: 30
- Joined: Tue Dec 23, 2008 1:55 am
- Location: Karachi, Pakistan
Question
<P>I totally understand that apart from other BIG CHANGES , there will a big change in Duaa and i feel any of the below can happen in future, i.e. either the duaa will be abrogated and a new Ismaili Namaz will replace it or both of them the Duaa and Ismaili Namaz will go side by side.<BR><BR>My Question is that all the other faiths are praying for 5 times a day and we Ismailis are praying three times a day.....<BR><BR>what are your views o­n it??? <BR><BR><BR><BR></P>[/list]
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YaAliYaMowla
- Posts: 57
- Joined: Sun Aug 24, 2008 1:43 pm
Re: Question
What stood out to me is Hazir Imam saying coexistence of Namaz and Du'a in the past, so my interpretation of that is it will continue.SaminaNurali wrote:<P>I totally understand that apart from other BIG CHANGES , there will a big change in Duaa and i feel any of the below can happen in future, i.e. either the duaa will be abrogated and a new Ismaili Namaz will replace it or both of them the Duaa and Ismaili Namaz will go side by side.<BR><BR>My Question is that all the other faiths are praying for 5 times a day and we Ismailis are praying three times a day.....<BR><BR>what are your views o­n it??? <BR><BR><BR><BR></P>[/list]
About my hidayat interpretation and also your question about 5 times a day, Hazir Imam can tell us to stop praying all together and I will follow that farman without question. MSMS has told us that we must follow farman however Imam tells us in tariqah matters. Where in Quran does it say pray 5 times? In fact, Quran only says pray at both ends of day regarding timing. Regardless, it is up to Hazir Imam.
Its not about how many others are doing a certain thing that makes it right, one with strong imaan will never question Hazir Imam.
Re: Question
As the Farman indicates, Dua and Namaz have always co-existed, even during the Fatimid times when Ismailis observed the Sharia by law. So I do not see this pattern changing.SaminaNurali wrote:My Question is that all the other faiths are praying for 5 times a day and we Ismailis are praying three times a day.....what are your views on it???
On the issue of the number of times of prayer, there has been a discussion on this issu in this forum at:
Customs and Traditions --> praying 3x as opposed to 5x
http://www.ismaili.net/html/modules.php ... opic&t=588
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SaminaNurali
- Posts: 30
- Joined: Tue Dec 23, 2008 1:55 am
- Location: Karachi, Pakistan
Attention kmaherali
YAM. <BR><BR>Brother kmaherali<BR><BR>can i have your personal email address. need to discuss something about ismailism in person.<BR><BR>Seriously need your help
AS RECEIVED. OPINIONS EXPRESSED ARE OF THE AUTHOR.
DUA – NAMAZ IN SHIA ISMAILI TARIQAH
By : Mumtaz Ali Tajddin S. Ali
=============================================================
The Shia Muslims were almost united in the period of the first Imam Hazrat Ali (d. 40/661) and Imam Mohammad Bakir (114/733), and during which period, they offered Namaz (Salat) jointly with the Sunni Muslims.
In a century that followed the Holy Prophet, the wave of Muslim conquest reached upto Samarkand, beyond the Oxus. With the extension of Muslim territory, there cropped up a number of new problems. Hundred of schools of jurisprudence appeared to mould the Muslim system of laws, but none could crystallize into definite system, accepted by all. The Schools of Law represented by the Sunni theologians Abu Hanifah (d. 150/767), Malik bin Anas (d. 179/795), Shafi’i (d. 204/820) and Ahmad bin Hanbal (d. 241/856) coded the Islamic tenants, but the problem was however to find a correct balance among all these developments when the Islamic world was undergoing radical changes. Islam had to keep pace with, and adjust to, the fast changing world and the growing of new trend. On this juncture, Imam Mohammad Bakir (d. 114/733) was the first to bring forth the legal school of Ahel al-Bayt in view of the prevalent milieu. Kashi writes in his “Rijal” (p. 289) that, “Before the Imamate of Mohammad Bakir, the Shias did not know what was lawful and unlawful, except what they learnt from the people until Mohammad Bakir became the Imam, and he taught and explained to them the knowledge (of law), and they began to teach other people from whom they were previously learning.”
The period of Imam Mohammad Bakir (d. 114/733) and Imam Jafar Sadik (d. 148/765) saw a complete growth of the Shi’ism in Islam, therefore, the followers were imparted the doctrine of the Imamate and other tenants of Islam through the agency of tawil (allegorical interpretation), which distinguished them from the orthodox Sunni Muslims. Hence, the Shia and Sunni differed with each other in the interpretation of religious aspects.
The major divisions came on surface in the Shia Muslims after the death of Imam Jafar Sadik. One group adhered to the Imamate of Ismail and other to Musa Kazim, making one group known as Shia Ismailis and other as Shia Ithna Asharis.
The Shia Ismailis continued to offer Namaz according to the guidance of Imam Mohammad Bakir. They offered the external form of prayers by acquiring its notion esoterically, while others exoterically. It should be noted that the Sunni theologians turned the Shariah into formalistic ritualism, and hence their adherents were known as Ashab al-Zahir and the Shia Ismailis or the followers of the esoteric tariqah were called Ashab-i ilm-i Batin.
This practice continued from Imam Ismail (d. 158/775) to Imam Razi Abdullah (d. 268/881) Further, it also continued in the Fatimid period in North Africa and Egypt. In Cairo during the Fatimid Khilafat, the names of the Panjtan Pa’k and the name of the Imam-Caliph of the time were recited in the khutba (sermon) in every mosque, notably in the mosque of Al-Azhar.
It is related that the ambitious Ismailis in the Fatimid period desired for spiritual progress. Thus, the midnight worship in the form of the private Majalis started in Cairo in the period of Imam Hakim bi Amrillah. He established Darul Hikmah (house of wisdom) in 395/1004, which organized two assemblies, namely Majalis al-Khassa (session for the selected) for the Ismailis and Majalis al-Amma (session for the public) for the non-Ismailis. Later on, a regular and secret assembly on every Thursday and Friday was specially arranged for most advanced Ismailis, including the women, known as Majlis al-Hikmah (session on wisdom). This was the first time in the Ismaili history that the midnight worship or Baitul Khiyal (house of concentration) was given much more progress. Imam Sultan Muhammad Shah said, “Kar’e Buzrug (Baitul Khiyal) was highly progressed in the period of Imam Hakim bi-Amrillah.” (Karachi, 7/2/1951).
It is evident that the Shia Ismaili is a batin, sufic or esoteric tariqah in Islam. It is an intellectual tariqah. The institution of the Imamate is a cornerstone and paramount position in Shia Ismaili tariqah. The Imam is a Spiritual Guide, exhorting his followers the true interpretation of faith in accordance with the time for their material and spiritual progress. Needless to mention that the Shia Ismaili tariqah is the kernel of Islam that the Holy Prophet himself very carefully separated from the common injunctions of the Shariah. This kernel was kept reserved for the privileged few, and kept on the other hand the Shariah for the mass ummah.
The Shia Ismailis offered their Namaz with other Muslims. The most advanced followers seem to have urged the Imam in Alamut to guide them in the personal search of the Light – a potential rite for spiritual elevation. Thus, the period of Imam Hasan Ala Zikria Salam (d. 561/1166) was destined to relieve followers from the bondage of the Shariah, so that they might engage in the personal search of the Truth. The esoteric teachings were not common but confined to some advanced believers. He also abolished unnecessary and irrelevant laws of Shariah in Alamut, the occasion of which is called Qaim al-Qiyamah.
The term “qiyamah” literary means “rising” of the dead, and allegorically it implies an idea denoting the rising to the next spiritual stage, and qaim al-qiyamah refers to an attainment of the highest degree when a man becomes free from the ties of external laws, whom he shackles and transfigures into spiritual substance, which rejoins its divine sources. The qiyama was interpreted to mean the manifestation of the unveiled Truth in the person of the Imam. The believers were now capable to comprehend the Truth. According to this interpretation, the believers could come to know God and the mysteries and realities of creation through an Imam, the epiphany (mazhar) of God on earth.
It is related that the Shia Ismailis began to recite their own Arabic-Persian Namaz, known as the “Kalimatul Haq” (The Word of Truth) in Alamut period. In the beginning line, the word “Hazrat Baba Sayedna” (Hasan bin Sabbah) is mentioned, also implies its composition in Alamut period. It was in practice for a long time in Iran and other parts of the Central Asia.
After the commemoration of Qaim al-Qiyamah, the Muslims arrayed hostility with the Shia Ismailis in the light of their own sense of propriety. Frankly speaking, they knew little and broadcast more, and the field therefore continued to be dominated by the fanciful impressions. Between 559/1164 and 607/1210, the orthodox machinery sprouted out from all directions in Iran and Syria, reviling that the Shia Ismailis had violated the Shariah. Imam Jalaluddin Hasan (d. 618/1221) eventually reinstated the observance of the external rituals of the Shariah, notably the Namaz and cemented close terms with the Muslim rulers. Henceforward, the Ismailis began to offer Namaz in public, while their Batini practice of worship went into underground. In other words, it resulted the existence of the Ismaili Khanaqah (cloister) like the Sufis to observe the esoteric practices in solitude, especially the midnight worship. It conveniently protected the Ismailis from persecution and served in the preservation of their sectarian existence under the hostile circumstances.
After the fall of Alamut, there emerged a huge gap between the people of zahir and batin in Islam. It is quite possible that the Shia Ismails have much matured their spirits during a continuous hard struggle that they could be regarded as quite fit to discard the usual external forms of worship, and carry on their internal spiritual discipline like the Sufis in Iran, therefore, the Ismailis forsook five times prayers, and instead, offered three times prayers according to the injunction of the Holy Koran.
In India, Pir Shams (d. 757/1356) is said to have built 84 khana (Jamatkhana). In Punjab, he introduced a Sairaiki Dua to be offered thrice a day. Pir Sadruddin (d. 819/1416) established three main Jamatkhanas in Sind, Punjab and Kashmir and also introduced a new Sindhi Dua in Sind, Punjab, Kutchh, Gujrat and Kathiawar. Thus, the Sairaiki Dua being recited in Punjab since the period of Pir Shams, was replaced in the period of Pir Sadruddin. The external mode of the Sindhi Dua was to build a bridge with the Hindus. It must be known that this Dua was formulated in accordance with the cultural environment of India, absolutely not applicable for the Ismailis of other parts of the world, where the Ismailis offered Namaz for three times. They offered it in the morning and evening and offered remaining one in a convenient time. After the end of each Namaz, they individually recited names of the Imams from Hazrat Ali to the Imam of the time.
In the period of 39th Imam Khalilullah Ali (d. 993/1585), few major changes were made in India. He consigned the task to Pir Dadu (d. 1005/1596) to revise the Sindhi Dua of Pir Sadruddin and shorten it in 18 parts. This Dua continued till the arrival of Imam Hasan Ali Shah (d. 1298/1881) in India. In 1878, Pir Shihabuddin Shah (d. 1302/1885) was assigned to revise the Sindhi Dua. He was again commissioned to revise in 1883. It was further revised about three times in the period of Imam Sultan Muhammad Shah (d. 1376/1957).
It is related that Imam Aqa Ali Shah (d. 1302/1885) had deputed Pir Shihabuddin Shah in Afghanistan to examine their condition. He found that there was no prayers among the Ismailis except that the observance of the Namaz with the Shias and Sunnis. He seems to have noted that in some places in Afghanistan, the Shia Ismailis recited the Arabic-Persian Namaz, “Kalimatul Haq” of the Alamut period. He is said to have brought its copies in Bombay and confined it in six parts to be recited thrice a day in sitting posture. This Namaz was however printed in the period of Imam Sultan Muhammad Shah in 1898 and sent in Afghanistan. During his first visit to East Africa, the Imam said, “I have printed and sent the booklet of Namaz, why? Because the Khojas are not only my followers, but there are so many followers. Since the Arabs and Badakhshanis etc. do not understand the Indian language, the booklet of Namaz has been printed and sent for them. There is no difference between the Namaz and Dua which you recite” (Zanzibar, 5/7/1899).
It seems that the original “Kalimatul Haq” was a Shi’ite sounding version, and its revised version was as if a gist of the Sindhi Dua. The Ismailis recited the tasbih of “Ya Ali Mushqil Aasan” (22 times) after prayer in the morning and “Ya Ali, Ya Muhammad” (101 times) after the evening prayer. This Namaz gradually spread in Iran, Tajikistan, Russia, China and some other parts of Central Asia and Arab.
Soon after the partition of India, the need arose to introduce the Arabic Dua. In 1950, Imam assigned Prof. Jawad Muscati with instructions to compose a new Dua in Arabic. About 14 times he received Imam’s guidance in this context. The Imam finally approved it in 1954. Prof. Jawad Muscati said, “I was mere a painter, the original designer was the Imam.” Its text was also passed from one to another Ismaili scholar, who mastered in Arabic till it was approved in 1955. In 1956, Prince Amyn Muhammad and Prince Karim (Hazar Imam) introduced the new Arabic Dua for the first time in Madagascar. In 1960, the Arabic Dua started in the world.
The practice of the Arabic Dua was prevalent in Pakistan, India, East Africa, Canada, United States, Europe, etc., while the Shia Ismailis in other parts of the world continued to offer Namaz of their own (Kalimatul Haq) or offer with other Muslims.
Dua is most convenient to the followers who practice esoteric tariqah as well as unwavering belief in the hereditary Imamate. In other words, the Shariah ritual cannot take its proper place so easily in the tariqah practice. Thus, Imam Sultan Muhammad Shah is reported to have introduced the Sindhi Dua for the first time in Syria, and among the followers of the Central Asia, who were in close contact with the Imam.
Since the time of Pir Shams and Pir Sadruddin, the Dua has been considered the Shariah practice in the Shia Ismaili Muslims. In Syria, Iran and some places in Central Asia, the Arabic Dua and Namaz stands co-existence in the Ismaili Muslims, making difference between them. Thus, in the Holy Talika and Farman of the Hazar Imam of 13th December, 2008, the Imam said, “Throughout the jamat’s history, including the Fatimid times, a consistent feature of the Ismaili tariqah has been the complementarily between practices that are specific to our tariqah, and those that are part of the Shariah, common to all Muslims, albeit with denominational specificities. Examples of these are the historic co-existence between Namaz and Dua, and the concept of private prayer and personal search, which has an important place in Islam, since it concerns the relationship of faith with life.”
The Imam further said in the Holy Message that a formal, uniform text of the Shia Imami Ismaili Namaz, reflecting the imprint of the centrality of the hereditary Imamate in the Shia Ismaili tariqah, would be made available to the jamat globally within the next year or so. The Imam also said, “It will affirm the principle of each individual’s personal search as guided by the Imam of the Time, and the jamat’s historic commitment to the notion of a common humanity.”
It infers that there is uniformity in the text of Arabic Dua, but it is not so in the Namaz. The text of the Shia Ismaili Namaz globally will also form uniformity.
Besides, the uniformity in the Nikah, reflecting Shia Ismaili tariqah will also be made. The Imam also said, “These principles will also be reflected in the uniform text of a Nikah which is to be made available to my jamat globally, through my institutions, over the next few months.”
Not only the text of the Namaz and Nikah will be made available, the text of the ceremony of Chiragh-e-Rawshan in Central Asia will also be made available. In this context, the Imam said, “The ceremony of Chirag Roshan is an integral part of their (jamats of Afghanistan, Tajikistan and Northern Pakistan) tradition, and therefore, I have instructed my institutions to make available, as soon as possible, a common text, which can be utilized for practicing this ceremony. This text will also reflect the principles to which I have already referred.”
Summing up the above discussion, it infers from the Holy Talika and Farman that the Shia Ismaili jamat is spread worldwide, and there must be uniform practice of Namaz, Nikah and the ceremony of Chiragh-e-Rawshan in such a manner as the present Arabic Dua.
[][][][][][][][][][][][][][][][][][][][][][][][][][][]
Qadi Noman (d. 363/974) writes in “Ikhtilaf Usul al-Madhahib” (p. 21) that, “There are only three foundations of the law : Koran, Sunnah and the word of the Imam” (al’ amalu bi-zahiran kitab wa sunnah wa qawl al-i ’imah)
“The Nizari branch of Ismailis, the followers of the Agha Khan, vest all legal authority in their Imam, who is termed “Mawlana Hazar Imam (al-Imam al-Hadir), meaning the Imam who is Present and not in occultation.” (vide, “Islamic Legal Orthodoxy” (Salt Lake, 1998, p. 177) by Devin J. Stewart)
Email : [email protected]
DUA – NAMAZ IN SHIA ISMAILI TARIQAH
By : Mumtaz Ali Tajddin S. Ali
=============================================================
The Shia Muslims were almost united in the period of the first Imam Hazrat Ali (d. 40/661) and Imam Mohammad Bakir (114/733), and during which period, they offered Namaz (Salat) jointly with the Sunni Muslims.
In a century that followed the Holy Prophet, the wave of Muslim conquest reached upto Samarkand, beyond the Oxus. With the extension of Muslim territory, there cropped up a number of new problems. Hundred of schools of jurisprudence appeared to mould the Muslim system of laws, but none could crystallize into definite system, accepted by all. The Schools of Law represented by the Sunni theologians Abu Hanifah (d. 150/767), Malik bin Anas (d. 179/795), Shafi’i (d. 204/820) and Ahmad bin Hanbal (d. 241/856) coded the Islamic tenants, but the problem was however to find a correct balance among all these developments when the Islamic world was undergoing radical changes. Islam had to keep pace with, and adjust to, the fast changing world and the growing of new trend. On this juncture, Imam Mohammad Bakir (d. 114/733) was the first to bring forth the legal school of Ahel al-Bayt in view of the prevalent milieu. Kashi writes in his “Rijal” (p. 289) that, “Before the Imamate of Mohammad Bakir, the Shias did not know what was lawful and unlawful, except what they learnt from the people until Mohammad Bakir became the Imam, and he taught and explained to them the knowledge (of law), and they began to teach other people from whom they were previously learning.”
The period of Imam Mohammad Bakir (d. 114/733) and Imam Jafar Sadik (d. 148/765) saw a complete growth of the Shi’ism in Islam, therefore, the followers were imparted the doctrine of the Imamate and other tenants of Islam through the agency of tawil (allegorical interpretation), which distinguished them from the orthodox Sunni Muslims. Hence, the Shia and Sunni differed with each other in the interpretation of religious aspects.
The major divisions came on surface in the Shia Muslims after the death of Imam Jafar Sadik. One group adhered to the Imamate of Ismail and other to Musa Kazim, making one group known as Shia Ismailis and other as Shia Ithna Asharis.
The Shia Ismailis continued to offer Namaz according to the guidance of Imam Mohammad Bakir. They offered the external form of prayers by acquiring its notion esoterically, while others exoterically. It should be noted that the Sunni theologians turned the Shariah into formalistic ritualism, and hence their adherents were known as Ashab al-Zahir and the Shia Ismailis or the followers of the esoteric tariqah were called Ashab-i ilm-i Batin.
This practice continued from Imam Ismail (d. 158/775) to Imam Razi Abdullah (d. 268/881) Further, it also continued in the Fatimid period in North Africa and Egypt. In Cairo during the Fatimid Khilafat, the names of the Panjtan Pa’k and the name of the Imam-Caliph of the time were recited in the khutba (sermon) in every mosque, notably in the mosque of Al-Azhar.
It is related that the ambitious Ismailis in the Fatimid period desired for spiritual progress. Thus, the midnight worship in the form of the private Majalis started in Cairo in the period of Imam Hakim bi Amrillah. He established Darul Hikmah (house of wisdom) in 395/1004, which organized two assemblies, namely Majalis al-Khassa (session for the selected) for the Ismailis and Majalis al-Amma (session for the public) for the non-Ismailis. Later on, a regular and secret assembly on every Thursday and Friday was specially arranged for most advanced Ismailis, including the women, known as Majlis al-Hikmah (session on wisdom). This was the first time in the Ismaili history that the midnight worship or Baitul Khiyal (house of concentration) was given much more progress. Imam Sultan Muhammad Shah said, “Kar’e Buzrug (Baitul Khiyal) was highly progressed in the period of Imam Hakim bi-Amrillah.” (Karachi, 7/2/1951).
It is evident that the Shia Ismaili is a batin, sufic or esoteric tariqah in Islam. It is an intellectual tariqah. The institution of the Imamate is a cornerstone and paramount position in Shia Ismaili tariqah. The Imam is a Spiritual Guide, exhorting his followers the true interpretation of faith in accordance with the time for their material and spiritual progress. Needless to mention that the Shia Ismaili tariqah is the kernel of Islam that the Holy Prophet himself very carefully separated from the common injunctions of the Shariah. This kernel was kept reserved for the privileged few, and kept on the other hand the Shariah for the mass ummah.
The Shia Ismailis offered their Namaz with other Muslims. The most advanced followers seem to have urged the Imam in Alamut to guide them in the personal search of the Light – a potential rite for spiritual elevation. Thus, the period of Imam Hasan Ala Zikria Salam (d. 561/1166) was destined to relieve followers from the bondage of the Shariah, so that they might engage in the personal search of the Truth. The esoteric teachings were not common but confined to some advanced believers. He also abolished unnecessary and irrelevant laws of Shariah in Alamut, the occasion of which is called Qaim al-Qiyamah.
The term “qiyamah” literary means “rising” of the dead, and allegorically it implies an idea denoting the rising to the next spiritual stage, and qaim al-qiyamah refers to an attainment of the highest degree when a man becomes free from the ties of external laws, whom he shackles and transfigures into spiritual substance, which rejoins its divine sources. The qiyama was interpreted to mean the manifestation of the unveiled Truth in the person of the Imam. The believers were now capable to comprehend the Truth. According to this interpretation, the believers could come to know God and the mysteries and realities of creation through an Imam, the epiphany (mazhar) of God on earth.
It is related that the Shia Ismailis began to recite their own Arabic-Persian Namaz, known as the “Kalimatul Haq” (The Word of Truth) in Alamut period. In the beginning line, the word “Hazrat Baba Sayedna” (Hasan bin Sabbah) is mentioned, also implies its composition in Alamut period. It was in practice for a long time in Iran and other parts of the Central Asia.
After the commemoration of Qaim al-Qiyamah, the Muslims arrayed hostility with the Shia Ismailis in the light of their own sense of propriety. Frankly speaking, they knew little and broadcast more, and the field therefore continued to be dominated by the fanciful impressions. Between 559/1164 and 607/1210, the orthodox machinery sprouted out from all directions in Iran and Syria, reviling that the Shia Ismailis had violated the Shariah. Imam Jalaluddin Hasan (d. 618/1221) eventually reinstated the observance of the external rituals of the Shariah, notably the Namaz and cemented close terms with the Muslim rulers. Henceforward, the Ismailis began to offer Namaz in public, while their Batini practice of worship went into underground. In other words, it resulted the existence of the Ismaili Khanaqah (cloister) like the Sufis to observe the esoteric practices in solitude, especially the midnight worship. It conveniently protected the Ismailis from persecution and served in the preservation of their sectarian existence under the hostile circumstances.
After the fall of Alamut, there emerged a huge gap between the people of zahir and batin in Islam. It is quite possible that the Shia Ismails have much matured their spirits during a continuous hard struggle that they could be regarded as quite fit to discard the usual external forms of worship, and carry on their internal spiritual discipline like the Sufis in Iran, therefore, the Ismailis forsook five times prayers, and instead, offered three times prayers according to the injunction of the Holy Koran.
In India, Pir Shams (d. 757/1356) is said to have built 84 khana (Jamatkhana). In Punjab, he introduced a Sairaiki Dua to be offered thrice a day. Pir Sadruddin (d. 819/1416) established three main Jamatkhanas in Sind, Punjab and Kashmir and also introduced a new Sindhi Dua in Sind, Punjab, Kutchh, Gujrat and Kathiawar. Thus, the Sairaiki Dua being recited in Punjab since the period of Pir Shams, was replaced in the period of Pir Sadruddin. The external mode of the Sindhi Dua was to build a bridge with the Hindus. It must be known that this Dua was formulated in accordance with the cultural environment of India, absolutely not applicable for the Ismailis of other parts of the world, where the Ismailis offered Namaz for three times. They offered it in the morning and evening and offered remaining one in a convenient time. After the end of each Namaz, they individually recited names of the Imams from Hazrat Ali to the Imam of the time.
In the period of 39th Imam Khalilullah Ali (d. 993/1585), few major changes were made in India. He consigned the task to Pir Dadu (d. 1005/1596) to revise the Sindhi Dua of Pir Sadruddin and shorten it in 18 parts. This Dua continued till the arrival of Imam Hasan Ali Shah (d. 1298/1881) in India. In 1878, Pir Shihabuddin Shah (d. 1302/1885) was assigned to revise the Sindhi Dua. He was again commissioned to revise in 1883. It was further revised about three times in the period of Imam Sultan Muhammad Shah (d. 1376/1957).
It is related that Imam Aqa Ali Shah (d. 1302/1885) had deputed Pir Shihabuddin Shah in Afghanistan to examine their condition. He found that there was no prayers among the Ismailis except that the observance of the Namaz with the Shias and Sunnis. He seems to have noted that in some places in Afghanistan, the Shia Ismailis recited the Arabic-Persian Namaz, “Kalimatul Haq” of the Alamut period. He is said to have brought its copies in Bombay and confined it in six parts to be recited thrice a day in sitting posture. This Namaz was however printed in the period of Imam Sultan Muhammad Shah in 1898 and sent in Afghanistan. During his first visit to East Africa, the Imam said, “I have printed and sent the booklet of Namaz, why? Because the Khojas are not only my followers, but there are so many followers. Since the Arabs and Badakhshanis etc. do not understand the Indian language, the booklet of Namaz has been printed and sent for them. There is no difference between the Namaz and Dua which you recite” (Zanzibar, 5/7/1899).
It seems that the original “Kalimatul Haq” was a Shi’ite sounding version, and its revised version was as if a gist of the Sindhi Dua. The Ismailis recited the tasbih of “Ya Ali Mushqil Aasan” (22 times) after prayer in the morning and “Ya Ali, Ya Muhammad” (101 times) after the evening prayer. This Namaz gradually spread in Iran, Tajikistan, Russia, China and some other parts of Central Asia and Arab.
Soon after the partition of India, the need arose to introduce the Arabic Dua. In 1950, Imam assigned Prof. Jawad Muscati with instructions to compose a new Dua in Arabic. About 14 times he received Imam’s guidance in this context. The Imam finally approved it in 1954. Prof. Jawad Muscati said, “I was mere a painter, the original designer was the Imam.” Its text was also passed from one to another Ismaili scholar, who mastered in Arabic till it was approved in 1955. In 1956, Prince Amyn Muhammad and Prince Karim (Hazar Imam) introduced the new Arabic Dua for the first time in Madagascar. In 1960, the Arabic Dua started in the world.
The practice of the Arabic Dua was prevalent in Pakistan, India, East Africa, Canada, United States, Europe, etc., while the Shia Ismailis in other parts of the world continued to offer Namaz of their own (Kalimatul Haq) or offer with other Muslims.
Dua is most convenient to the followers who practice esoteric tariqah as well as unwavering belief in the hereditary Imamate. In other words, the Shariah ritual cannot take its proper place so easily in the tariqah practice. Thus, Imam Sultan Muhammad Shah is reported to have introduced the Sindhi Dua for the first time in Syria, and among the followers of the Central Asia, who were in close contact with the Imam.
Since the time of Pir Shams and Pir Sadruddin, the Dua has been considered the Shariah practice in the Shia Ismaili Muslims. In Syria, Iran and some places in Central Asia, the Arabic Dua and Namaz stands co-existence in the Ismaili Muslims, making difference between them. Thus, in the Holy Talika and Farman of the Hazar Imam of 13th December, 2008, the Imam said, “Throughout the jamat’s history, including the Fatimid times, a consistent feature of the Ismaili tariqah has been the complementarily between practices that are specific to our tariqah, and those that are part of the Shariah, common to all Muslims, albeit with denominational specificities. Examples of these are the historic co-existence between Namaz and Dua, and the concept of private prayer and personal search, which has an important place in Islam, since it concerns the relationship of faith with life.”
The Imam further said in the Holy Message that a formal, uniform text of the Shia Imami Ismaili Namaz, reflecting the imprint of the centrality of the hereditary Imamate in the Shia Ismaili tariqah, would be made available to the jamat globally within the next year or so. The Imam also said, “It will affirm the principle of each individual’s personal search as guided by the Imam of the Time, and the jamat’s historic commitment to the notion of a common humanity.”
It infers that there is uniformity in the text of Arabic Dua, but it is not so in the Namaz. The text of the Shia Ismaili Namaz globally will also form uniformity.
Besides, the uniformity in the Nikah, reflecting Shia Ismaili tariqah will also be made. The Imam also said, “These principles will also be reflected in the uniform text of a Nikah which is to be made available to my jamat globally, through my institutions, over the next few months.”
Not only the text of the Namaz and Nikah will be made available, the text of the ceremony of Chiragh-e-Rawshan in Central Asia will also be made available. In this context, the Imam said, “The ceremony of Chirag Roshan is an integral part of their (jamats of Afghanistan, Tajikistan and Northern Pakistan) tradition, and therefore, I have instructed my institutions to make available, as soon as possible, a common text, which can be utilized for practicing this ceremony. This text will also reflect the principles to which I have already referred.”
Summing up the above discussion, it infers from the Holy Talika and Farman that the Shia Ismaili jamat is spread worldwide, and there must be uniform practice of Namaz, Nikah and the ceremony of Chiragh-e-Rawshan in such a manner as the present Arabic Dua.
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Qadi Noman (d. 363/974) writes in “Ikhtilaf Usul al-Madhahib” (p. 21) that, “There are only three foundations of the law : Koran, Sunnah and the word of the Imam” (al’ amalu bi-zahiran kitab wa sunnah wa qawl al-i ’imah)
“The Nizari branch of Ismailis, the followers of the Agha Khan, vest all legal authority in their Imam, who is termed “Mawlana Hazar Imam (al-Imam al-Hadir), meaning the Imam who is Present and not in occultation.” (vide, “Islamic Legal Orthodoxy” (Salt Lake, 1998, p. 177) by Devin J. Stewart)
Email : [email protected]
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dr.hasnani.rikin
- Posts: 3
- Joined: Thu Jan 29, 2009 9:40 am
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Justaguest
- Posts: 27
- Joined: Mon Apr 07, 2008 11:18 am
- Location: Sweden
Dear Friends,
What I do not understand is, "Is it so difficult to understand that HONESTY, LOYALTY HIGH MORAL VALUES etc., are some of the most important codes of conduct in Islam and specially among Ismailies?" Why do we Ismailies have to "SHAPE UP and behave "only if TOLD our Beloved IMAM or a FIRMAN made on it.
It seems that for some it totally all right to cheat, betray, steal etc.,unless a decree of some sort comes from the IMAM.
Finally, Do we have to discuss everything o­n FORUMS & Disect everything into the details and then different people coming with very similar versions/conclusions instead of just accepting many very "SIMPLY UNDERSTOOD" words of our beloved Hazar Imam?
The same goes for versions of events at Durbars and deedar, some coming up with even such things as what the Imam meant when he cracked a joke about a road sign etc. Are these people rightful interpreters of what the Imam says?
Let us all just absorb and enjoy the "Heavenly Sweet" experiences of our
deedar in "GOLDEN" silence.
Having said this, I do not mean that there should not be any forums for discussion.
On the contrary. We need FORUMS like this one more than ever.
Thanks to the Team of "Heritage Society".
A lot can be said and discussed about this, but I'll leave it to this.
I just wonder!!!!!!;
What I do not understand is, "Is it so difficult to understand that HONESTY, LOYALTY HIGH MORAL VALUES etc., are some of the most important codes of conduct in Islam and specially among Ismailies?" Why do we Ismailies have to "SHAPE UP and behave "only if TOLD our Beloved IMAM or a FIRMAN made on it.
It seems that for some it totally all right to cheat, betray, steal etc.,unless a decree of some sort comes from the IMAM.
Finally, Do we have to discuss everything o­n FORUMS & Disect everything into the details and then different people coming with very similar versions/conclusions instead of just accepting many very "SIMPLY UNDERSTOOD" words of our beloved Hazar Imam?
The same goes for versions of events at Durbars and deedar, some coming up with even such things as what the Imam meant when he cracked a joke about a road sign etc. Are these people rightful interpreters of what the Imam says?
Let us all just absorb and enjoy the "Heavenly Sweet" experiences of our
deedar in "GOLDEN" silence.
Having said this, I do not mean that there should not be any forums for discussion.
On the contrary. We need FORUMS like this one more than ever.
Thanks to the Team of "Heritage Society".
A lot can be said and discussed about this, but I'll leave it to this.
I just wonder!!!!!!;
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arshad1988
- Posts: 159
- Joined: Mon Aug 13, 2007 2:02 am
- Contact:
According to the Farman of the Imam, the Sharia practices have always been complimentary to the Tariqah practices. Ismailis has never been discouraged to practice the Sharia, one could perform Namaz, the fasts and the Hajj if he/she wanted to. Perhaps the event of the Qiyama at Alamut was intended to remove its compulsary nature and as a result the relative importance of the Sharia has varied depending upon the circumstances of our Jamat in its diversified historical conditions.arshad1988 wrote:What happened to the abolition of the Sharia?
kmaherali wrote:MHI says in his Farman:imranramji2008 wrote:star munar i think it will completly replace our dua. Remember we had an old dua and this dua replaced the old one. I think we will say namaz like we did in the fatimid times
"Throughout the Jamat's history, including during the Fatimid times, a consistent feature of the Ismaili Tariqah has been the complementarity between practices that are specific to our Tariqah, and those that are part of the Sharia, common to all Muslims, albeit with denominational specificities. Examples of this are the historic co-existence between Namaz and Du'a, and the concept of private prayer and personal search, which has an important place in Islam, since it concerns the relationship of faith with life. It is in this light that, in Shia Ismaili Islam, the Imam-of-the-Time recognises a variety of prayers, tasbihs, Bait-ul-Khayal, Qaseedas, Ginans, by which an individual can submit to the Divine and protect himself or herself against the materialism of secular life, and the many other challenges of daily life."
quote]
As a true ismaili we should follow farman of imam of the time "here it is clearly state the co-existence ie Namaz will not replace the dua but there will be co-existence and private and personal search also accepted by imam of the time and its fundamental of our faith that imam have authority to alter,change ,replace any practiceExamples of this are the historic co-existence between Namaz and Du'a, and the concept of private prayer and personal search"
imranramji2008: dear your are requested to gothrough the farman again and search out what co-existence means
[email protected]
*This is a bit off topic, so Admin, please adjust as you please*kmaherali wrote:<BR><BR>According to the Farman of the Imam, the Sharia practices have always been complimentary to the Tariqah practices. Ismailis has never been discouraged to practice the Sharia, o­ne could perform Namaz, the fasts and the Hajj if he/she wanted to. Perhaps the event of the Qiyama at Alamut was intended to remove its compulsary nature and as a result the relative importance of the Sharia has varied depending upon the circumstances of our Jamat in its diversified historical conditions.arshad1988 wrote:What happened to the abolition of the Sharia?
Ya Ali Madad Maherali sir and other visitors. You mentioned that according to the Farman of the Imam, the Shari'a law has been seen as complementary to the Tariqah. I have long since been under the impression that the Sharia was wiped out/ rejected by Imam Sultan Muhammad Shah. What farmans of our Imams mention Shari'a law and traditions? Do you have any summaries or explanations?
Also, I understand that the introduction of the Ismaili namaz will not interfere with our tariqa, as it will be mandated and introduced by our Imam.
But getting back to Sharia, isn't there something about ascending through the various schools of thoughts from Shariat to Haqiqat and eventually to Marafat, when nothing else is important? If I have this right then how do we complement two of these ideas? Anyone is welcome to clear up my muddy conceptions. I'm still a student and am trying to get a hold on all this. Also, if there is already something on the forum in regards to this subject, please let me know.
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From_Alamut
- Posts: 666
- Joined: Tue Jan 22, 2008 8:22 am
Information on Abolishment of Shariat during "GREAT RESURRECTION", please see
"THE NIZARI ISMA'ILITES'
ABOLISHMENT
OF THE SHARI'A DURING
THE "GREAT RESURRECTION"
OF 1164 A.D.1559 A.H.
By: Jorunn J. BUCKLEY
(Greensboro, North Carolina, U.S.A.)
http://www.tc.umn.edu/~cmedst/gmap/uplo ... 201164.pdf
"THE NIZARI ISMA'ILITES'
ABOLISHMENT
OF THE SHARI'A DURING
THE "GREAT RESURRECTION"
OF 1164 A.D.1559 A.H.
By: Jorunn J. BUCKLEY
(Greensboro, North Carolina, U.S.A.)
http://www.tc.umn.edu/~cmedst/gmap/uplo ... 201164.pdf
Last edited by From_Alamut on Wed Mar 11, 2009 3:33 am, edited 2 times in total.
The giving of titles
Titles for Murid in acknowledgement of their services during last 50 years of the Imamat; and also those for 2007/8 will not be neglected.
It was mentioned in the Talika Farman on the 13th of Dec 2008 that murids from the faith would be given titles for their services. I wanted to know more about this. Does anyone know how in the past this has been done? If this is done in private or infront of the jamat? Or what titles have been given in the past or any other information regarding the giving of titles.
It was mentioned in the Talika Farman on the 13th of Dec 2008 that murids from the faith would be given titles for their services. I wanted to know more about this. Does anyone know how in the past this has been done? If this is done in private or infront of the jamat? Or what titles have been given in the past or any other information regarding the giving of titles.
The giving of titles
Thank you for that info. I had some follow-up questions, hope thats okay. I wanted to know when hazar imam plans to give out these titles that he spoke of in the recent talika farman. He may have mentioned what he plans to do to council members or the LIF. Does anyone have that information?
That was one fine job summarizing the Farman of Mowlana Hazar Imam.kmaherali wrote:Below is a summary of the Farman delivered on 13th Dec. It is just to give an indication of the content. It is highly recommended that the entire Farman be read and studied by everyone. It is available from the Mukhi/Kamadias in JKs...
This is not something new for us. It is part of our history. There have been all kinds of people and institutions wanting to kill the Imams. For example, Imam Sultan Muhammad Shah writes in his memoir:positive wrote:<P>yam,<BR><BR>i have heard that alkaida is trying to kill mhi.<BR><BR>thats y security is so though,<BR><BR>plz elaborate</P>
"The German Secret Service did not believe that I was really ill. They thought, however, that their country's cause would be well served were I put out of the way for good. They arranged to have a bomb thrown at me; and to make the operation certain of success they also arranged, with typical German thoroughness, to have my breakfast coffee poisoned. The bomb did not go off; I did not drink the coffee."
The Ismaili Bohra Namaaz
Am reading with interest about the possible introduction of an Ismaili Namaaz and saw some comments about the Bohra Namaaz. Thought folks might like to learn more about it.
To a large extent, the Bohras have preserved the Namaaz as practised during the Fatimid Ismaili Imamat. In my study, it is somewhat of a combination of the Shia Ithna'ashari and the Sunni Maliki practices, with one big difference. The conclusion, after saying the Salaam, includes a Dua called the Takarrub which is a recitation of the names of the Panjatan-Pak and the 21 Imams accepted by the Bohras (of which the first 18 are common with Ismailis).
To a large extent, the Bohras have preserved the Namaaz as practised during the Fatimid Ismaili Imamat. In my study, it is somewhat of a combination of the Shia Ithna'ashari and the Sunni Maliki practices, with one big difference. The conclusion, after saying the Salaam, includes a Dua called the Takarrub which is a recitation of the names of the Panjatan-Pak and the 21 Imams accepted by the Bohras (of which the first 18 are common with Ismailis).
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InquisitiveGirl
- Posts: 13
- Joined: Tue Nov 17, 2009 2:40 pm
